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For instance, Imam Ali (a.s.) had led a large congregation of pilgrims to Mecca. Keeping this consideration in mind the observation of the famous historian, Ibne Atheer Al-Jazari, that the crowd on the occasion of the Farewell Pilgrimage swelled to more than 140,000 seems to be quite correct.
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The sun has almost set at Sarf but the Holy Prophet did not offer evening-prayers here. He rather preferred to cover a sufficient distance and perform prayers near the hillocks of Mecca. Satisfied with the safe conclusion of his journey he comfortably passed the whole night at his last destination. It was Wednesday when the Messenger of God joyfully entered the sacred city of Mecca. He went round the House of God and there after became completely engrossed in prayers. In the meantime. Ali bin Abi Ti lib also arrived. After performing the rites of pilgrimage the last Apostle of God bid good-bye to the House of God and left the sacred soil.
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witness". Then he enquired, "Is my voice reaching all of you?" The Muslims replied in the affirmative saying, "Yes my Lord! every word of yours is piercing our hearts". Continuing his sermon the Apostle of God said, "I am reaching the Fountain of Kausar before you and you all will follow me. The width of the Fountain of Paradise would be equal to the distance that lies between Sana'a and Basra (the way between Yemen and Syria). What to say of the number of silver bowls and drinkingvesels? They are countless like the stars in the sky. Now it is to be seen that after me with what respect you regard these two most precious things that I shall leave behind". At this stage somebody from the crowd said loudly, "O Apostle of God! what do you mean by these two most precious things?" The Prophet replied, "One is the Book of God. One end of which is in the Hand of God, the Glorious and Majestic and the other is in your hands. Hold it fast, lest you deviate from the right path. And the second valuable thing is `my Descendants'. God, the Knower of the subtle ties and the Aware has informed me that both these things will never separate from each other till they reach me at the Fountain of Kausar. - (their union is eternal). I have also sought the same for them from my God. You should never dare to linger behind or surpass them. If you venture to do so you would be doomed and ruined". Saying this the Prophet of Islam taking the hand of Ali, raised it high to its full extent. And then he addressed the grand mammoth gathering in these words, "O Muslims! let me know, who else has got more power over the believers than they themselves?" The audience replied, "God and His Prophet know it better". Hearing this the 'confidant of the Holy Secrets' declared from the heights of the pulpit of Ghadeer, "God is my Master.I am the master of the faithful and I have right over them even more than they themselves possess.Therefore, of whomsoever I am master* Ali is his master too " The historians write that the Messenger of God repeated this sentence thrice. But Imam Ahmad bin Hanbal insists that the Prophet repeated this sentence not only three times but four times.After that the Prophet said, "O My God! Be a Friend of him who is a friend of Ali and treat him like a Foe who opposes Ali. Help them who help Ali * The word used for `master' by the Holy Prophet (s.a.w.-w.) was `Mawla' (in Arabic).
and abandon them who go against Ali. And O My Lord! Whichever way Ali turn orient the Right is in the same direction". He continued, "Look here!this is binding upon them who are here that they should convey this message to those who are not present". The celeberated historian Muhammad bin Jarir Tabari (deceased 310 A.H.) in his book 'Al Wilaya' with reference of the famous companion,Zaid bin Arqam (died in 66 A.H.) has discussed a few more parts of the sermon. According to his description the Prophet at the end said, "O Muslims! say that we pledge for this. We give our word of honour and extend our hands of allegiance. We shall transmit your message to our children and other members of our family. We shall not make any sort of alteration or change in it. You should stand witness to our pledge and acknowledgement and for this God's witness is enough". Later the Prophet said, "Gentlemen! repeat whatever I have said and salute Ali on his designation as the Commander of the faithful". Zaid bin Arqam narrates, that at the end of the Prophet's discourse people advanced group by group towards the pulpit and amidst the tumult of greetings and congratulations they began to swear allegiance to Imam, Ali.According to the research of the commentators, in the meantime, the possessor of the Revelation descended with this word of God, "This day have I perfected for you your religion and completed My favour on you and chosen for you Islamas a religion ". (Qur'an, 5:3)
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CORONATION CELEBRATIONS
If there would have been any wordly empire or the occasion of the accession to the throne of any Imperial Majesty, the ornamented crown and jewel-bedecked diadem would have definitely dazzled the eyes of imagination. But the occasion related to an Islamic State and a Sovereign appointed by the Prophet of Islam as his immediate successor and vicegerent. Every manner of Islam is strange by itself and so are all of its aspects unique. Neither does the civilization of this religion resemble another nor does its culture harmonise with any other creed. The civic decorum brought by the religion of God is without any blemish and its social order is far removed from other civilazations and is rather unique. On the plains of Khum and near the border of Ghadeer we see that the Apostle of God after proclaiming the vicegerency and lieutenancy of the 'Master of the pious' under mandate of God called Imam Ali by his side. He wound his special turban over his head and said, "O Ali! the turbans are the crowns and tiars of Arabs". Allama Shablanji, the writer of `Nurul-Absar' writes, "Among various appellations of honour atitle of the Holy Prophet was Possessor of the crown' ". Illustrating his assertion the same writer further says, "Here the crown means `turban' because it is confirmed by a Hadith of the Holy Prophet".The turban wrapped by the Holy Prophet over Ali's head was called `Sahab' or cloud. Interesting details of Ali's coronation are available in thebooks such as, `Isaba', `Kanzul Ummal', `Riazun-2 2Nazara', `Faraedus-Simtain' and Ibne Asir's `Nihaya'. According to the narration of Ibne Shazanthe Apostle of God with his own hands wound the turban over the head of the Commander of the faithful, leaving one of its ends at the back and the other one on the shoulders. After that he asked Ali to turn his back. Ali did likewise. Then he said, "Alright! now turn your face towards me".And Ali stood face to face with him. The Apostle of God glanced Ali with delight from head to
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foot and in a tone of profound love and affection said,"The crowns worn by the angels are as the same". We find yet another narration in `Kanzul Ummal' ascribed to Imam Ali. Its gist is, "The Prophet after performing this ceremony at Ghadeere Khum said, "O my beloved cousin Ali! the angels through whom God Almighty helped us in the battles of Badr and Hunain were all wearing turbans.Turban is that sign of distinction which distinguisties between paganism and Faith in God, in His Word and in His Apostles". The Prophet always used to recall this turban of eminence and superiority. This recollection was very dear to him". Allama Ali bin Burhan Uddin in his book 'Insanul Oune Fi Seeratil Mamoon' write, "The Prophet had a turban which was called `Sahab' or cloud. He had adorned Ali bin Abi Talib's head with it on the day of Ghadeer-e-Khum. Whenever Ali wearing this turban appeared before the Prophet,the Apostle of God addressing the people would say, "Here comes Ali wearing the `Sahab' ". This means that the Prophet of Islam himself was always delighted on seeing the robe of honour which lie had bestowed on Ali and was also desirous to see Ali's coronation celebrations being commemorated in the Islamic Society.
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of an ode of Hassan ibne Thabit, who was an esteemed p6et of the court of the Prophet and died in 54 A.H. Hafiz bin Abdullah Marzbani (deceased 378A.H.) with reference of the companion of the Prophet, Abu Saeed Khudri, writes in `MirqatushSher' that when the Apostle of God had declared the proclamation of Ali's succession Hassan ibne Thabit said, "O Messenger of God! I have composed a few couplets in praise of Imam Ali and I beg you to allow me to recite them". The Holy Prophet said, "Alright, you can recite". On getting this permission Hassan began to recite his ode.The opening couplet was: `Yunadihumu Yawmal Ghadeer NabiyyuhumBe-Khummen Wasma' Bir-Rasule Munadiya' This impromptu and befitting poem of the Prophet's court has reached us through thirty eight most authentic and correct literary sources.One very important phase of Hassan's ode is that this renowned literary figure of the seat of Islam gave such an apt. elucidation and explanation of the word `Mawla' that it presents a vivid and clear meaning of this expression. The result was that this explanation left no room for any conjectures on the part of the non-Arab critics and thus puts top to any possible adverse effects on the good literary taste.
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`Whose master am I' he said, "As God is My Master, so I am the master of the faithful and in the same sense Ali also is their master".Among the companion of the Prophet, AbuBakr, Omar, Abdullah bin Ja'afar, Abdullah bin Abbas, Salmdn Fdrsi, Jdbir bin Abdullah Al-Ansari,Abu Saeed Khudri, Zaid bin Arqam, Abu Ayyub Ansari, Qais bin Sa'ad bin Ubada, Hassdn bin Thabit and Ammar bin Yasir have also considered the meaning of the word `Mawla' to be the master who holds the greatest right of disposal.Among the religious heads and scholars Mohammad bin Saib Kalbi (deceased 146 A.H.), Yahyabin Ziad Kufi (deceased 207 A.H.), Abu ObaidaBasri (deceased 210 A. H.), Abul Hasan Akfash Nahwi (deceased 215 A.H.), Abu Zaid bin Aus Basri(deceased 125 A.H.), Ibne Qutaiba Deenwari (deceased 276 A.H.), Abul Abbas Salab Shaibani (deceased 291 A.H.), Abu Bakr Anbari (deceased 328A.H.), Abul Hasan Rummani (deceased 384 A.H.),Abul Hasan Wahidi (deceased 468 A.H.), Sa'adUddin Taftazani (deceased 791 A.H.), ShahabUddin Khafaji (deceased 1069 A.H.), Hamzawi Maliki (deceased 1303 A.H.). Abu Is'haq Salabi(deceased 427 A.H.), Husain Bin Mas'ud (deceased 510 A.H.), Jarullah Zamakhshari (deceased538 A.H.), Abu Baqa Ukbari (deceased 616 A.H.),Qazi Nasiruddin Baizawi (deceased 692 A.H.), AllaUddin Khazin Baghdadi (deceased 741 A.H.), Mohammad bin Ismail Bukhari (deceased 215 A.H.),Ibne Hajar Haithami (deceased 974 A.H.), Mohammad bin Jarir Tabari (deceased 310 A.H.), HafizUddin Nasafi (deceased 701 A.H.), Abu Sa'ud Hanafi (deceased 972 A.H.), Sharif Jurjani (deceased the reflections of the event of Ghadeer have continued to shed their rays throughout the wide expanse of the entire human civilization. Ask the commentators of the Qur'an, contact the compilers of Hadith, interrogate the historians,inquire from the biographers, discuss with the intelligentsia, consult the scholars and then ponder on the importance of the event of Ghadeer. Every heart has been moved by the event of Ghadeer and every soul has been stirred by it. This event has established its authority among various religious and social groups and almost every school of thought has acknowledged its authenticity. Ghadeer is that living truth which emerged from the horizon of history shedding its light, like the sun and the stars on every age and region. Anyone researching on Ghadeer would surely come to know that five verses of the Holy Qur'an describing this august event have been
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revealed vis.,verse 68 of Chapter `The Food' (Chap. 5), verse number 3 of the same chapter and three verses of chapter, `The Ways of Ascent'. Regarding the revelation of the first verse asummary of the research of thirty famous commentators is that when the caravan of the Apostle of God, while on his way from Mecca to Medina,stopped at the place of `Khum' the archangel Gabriel descended with the proclamation of God Almighty, "O Apostle! deliver what has been revealed to you from your Lord" . Sixteen eminent scholars presenting their researches regarding the second verse write that when the Prophet Mohammad(s.a.w.w.) had proclaimed the succession of Ali bin Abi Talib as the Commander of the Faithful the angel assigned with the task of conveying the words of God descended with the Holy verse, 'Today have I perfected for you your religion'. The reason why three verses of the chapter `The Ways of Ascent' (Chap. 70) came down is said to be that Hadith bin Noaman Al-Fahri or Nazr bin Harith Al-Abdari denying the leadership of Ali had said,"If God has bestowed this exaltation on Ali and the Prophet Mohammad (s.a.w.w.) is correct in respect of the declaration of the leadership of Ali then I may be cursed with God's punishment".That very moment he received chastisement and God Almighty through three-fold verses viz., `One demanding, demanded the chastisement which must befall' preordained the universal and eternal proclamation of this great event. The literary investigations of thirty most prominent commentators of the Qur'an' and Hadith have confirmed this event. In the same way when we look towards the origins, sources and authorities of Ghadeer we feel that the enthusiasm and spirit which the scholars,commentators and historians have shown in this connection has been exemplary. Perhaps no other event of Islamic History has been related or written with such zeal and zest. For brevity's sake only a brief statistics is presented here: * In the list of the narrators of the event of Ghadeer we find 110 names of the companions of the Prophet Mohammad (s.a.w.w.)1 * Among the narrators we come across the names of 84 "Tabe'in". Tabe'in (followers)were those respected persons who had not seen the Prophet, but who followed him immediately in time and had remained in the company of the Prophet's companions. * If you hurriedly go through the period from the first century Hijri to the fourteenth century Hijri you will find that there are about four hundred scholars of Hadith, commentary, history and critism who have discussed the details of Ghadeer in their world-famed writings. About one of them, Hafiz Abul
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1- See Note page 43 Ya'ala Al-Attar Al-Hamdani who belonged to the fifth century Hijri. It is said that he used to relate the tradition of Ghadeer under the authority of quotations from 250 narrators.- (Al-Qawlul Fasl, Vol.I, page 545). * During the early history of Islam the event of Ghadeer has been quoted many times, but on it has been recorded on 22 definite occasions for reference. * About 32 full-fledged books have so far been written on the subject of Ghadeer; e.g., the famous historian and commentator Muhammad bin Jarir Tabari has collected the traditions of Ghadeer in two volumes (Tarikh Ibne Katheer, Vo1.V); and some other historians have written books on this subject in at least 29 volumes (Yanabi-ul-Mawaddah, page 36). In every age, Ghadeer has stirred the imagination of so many poets and writers. From the very inception of this event up to this day in all ages the masters of art and poetry have written in praise of Ghadeer. This event is an ever-living topic for the literary gatherings of the Orient. A celebrated Lebanese Christian literature of our age, Polas Saldma has versified his feelings under the name of`AI-Ghadeer'. This master-piece comprises 3,151 couplets and it has been published by Al-Nasr Press, Beirut. Allama Amini in a number of volumes of his celebrated book `AlGhadeer' has dealt with the poems and literary works relating to this event and it is considered to be a scholarly work. Impressed by the extra-ordinary fame and importance of the event of Ghadeer no less a scholar that the famous Allama Zia-Uddin Muqbibi(deceased 1108 A.H.) had to decide that `if the tradition of Ghadeer is not considered to be well known then no aspect of the religion of Islam can be traced and proved'.2 2- See Note page 44 Abu Reihdn Al-Biruni, Sa'alebi, Ibne Talh`aShafeyi, Ibne Khallekan and Mas'udi have regarded the day of Ghadeer among the big days of rejoicings of the Islamic world. For reference books,Al-A'sarul Baqiya, page 334; Thamaratul Quluob,page 511; Matalibus-Su'ul, page 53; AlWafiyat,Vol.II, page 223; and Al-Tanbeeh wal Ishraf, page221, can be consulted. Muhaqqiq Al-Kulaini (deceased 329 A.H.) in his valuable writing `Usul-e-Kafi'narrates from Sahl bin Ziad that it was enquired
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from Hazrat Imam Ja'afar Sadiq (a.s.) whether there is any other day of rejoicing in the Islamic world besides the days of rejoicings of Friday, EidAl-Azha and Eid Al-Fitr. The great Imam said,"Yes, the most revered -one". The questioner asked, "Which celebration is it?" The reply was,"When the Apostle of God appointed the Commander of the Faithful as his successor and proclaimed `whose master I am Ali also is his master' ".When asked about the date the Imam replied,"Eighteenth of the month of Zilhaj". When further asked as to what the Muslims should do on this auspicious day the Imam said, "Keep fast on this day, busy yourselves in prayers, devote yourselves to the service of God. It is also essential to remember and narrate the virtue of Prophet Mohammad (s.a.w.w.) and his Descendants because the Prophet had asked Ali to observe the day of Ghadeer as a day of rejoicings. The conduct of all the Prophets had been to declare the day of appointment of their successors to be the day of rejoicings".
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Chapter NOTE
1- It is necessary to mention that this Hadith (tradition) is` Mutawatir' (i.e. narrated by so many people that no doubt can be entertained about its authenticity); and the late Allama Amini in a number of volumes of his celebrated book `Al-Ghadeer' (of which eleven volumes have been published so far) has given with full references the names of 110 famous companions of theHoly Prophet; who have narrated this Hadith. Just to give an example, I am enumerating the names given under letter 'Alif'. (The years of deaths are given in brackets): 1) Abu Laila Ansari (37 A.H.); 2) Abu Zainab bin Awf Ansari; 3) Abu Fudhala Ansari (38 A.H.); 4) Abu Qudama Ansari; 5) Abu Umra bin Amr bin Muhassan Ansari; 6) Abul-Haitham bin At-Taihan (37 A.H.); 7) AbuRafey Qibti, the slave of the Holy Prophet; 8) Abu Dhuwaib Khuwailad (or Khalid) bin Khalid Al-Hadhli;9) Usama bin Zaid bin Haritha (54 A.H.); 10 Ubay binKa'ab Ansari (30 or 32 A.H.); 11) As'as bin Zurara Ansari; 12) Asma bint Umais; 13) Ummu Salma, wifeof the Holy Prophet; 14) Ummu Hani bint Abi Talib;1 5) Abu Hamza Anas bin Malik Ansari; 16) Abu Bakrbin Abi Qahafa; and, of course, Abu Huraira. 2- If a Hadith is `Mutawatir', there is no need to look at individual `Asnad' (documents) at all. Still to show the hollowness of this charge, I would like to give here opinions of some of the famous traditionalist. a) Hafidh Abu Isa Tirmidhi has said in his `Sahih' (one of Sihah Sitta) thata Hasan and Sand, (correct) Hadith". b) Hafidh Abu Ja'afar Tahawi has said in 'Mushkil-ul-Athar:"So, this Hadith is Sahih (correct) according to 'Asnad'and no one has said anything against its narrators" c) Abu Abdillah Hakim Neshapuri has narrated this Hadith from several chains in `Mustadrak' and has said that this Hadith is Sahih (correct). dl Abu Muhammad.Ahmad bin Muhammad Asimi has"
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This Hadith is accepted by Ummah and it is confirming to the Usool".Likewise, the following traditionalists (among hundreds of others) have said that this Hadith is Sahih (correct):1) Abu Abdillah Mahamili Baghdadi in his 'Amali'; 2)Hafidh ibn Abdil Bar Qartabi in 7sti ab'; 3) Ibn-ul Maghazili Shafi'i in 'Manaqib'; , 4) Ghazali in `SirrulAlamin'; 5) Abul-Faraj ibn Jauzi in his `Manaqib'; 6)Sibt ibn Jauzi in `Tadhkira'; 7) Ibn Abil Hadid Mu'-tazili in his 'Sharh-eNahjul-Baldgha'; 8) Abu Abdillah Ganji Shafi'i in 'Kifaya'; 9) Alauddin Semnani in 'AlUrwatul-Wuthqa; 10) Ibn Hajar Asqalani in ` TahzibutTahzib'; 11) Ibn Katheer Demashqi in his `Tarikh'; 12)Jalaluddin Suyuti; 13) Qastalani in 'Mawahib'; 1 4)Ibn Hajar Makki in 'Sawa'iq'; 15) Abdul-Haq Dehlawi in`Sharhul-Mishkat' and many others. It should be mentioned here that all the names mentioned above are of Sunni scholars. said in 'Zainul Fata' BOOKS CONSULTED I. Durre Mansoor - Jalal Uddin Sayyuti 2. Tafseer Al-Kashf Wal Bayan - Abu Ishaq Salebi 3. Tafseer Gharebul Quran - Allama Naishapuri 4. Usoole Kafi - Muhaqqiq-e-Kulaini 5. Sharhe Nahjul Balagha - Ibn Abil HadeedEl Motazali 6. Musnad - Imam Ahmad bin Hanbal 7. Sawaiq-e-Mohriqa - Hafiz bin Hajar Makki 8. Abaqat-ul Anwar - Syed Hamid Husein Kinturi 9. AI-Ghadeer - Sh. Abdul Husain A.Ameeni 1 0. Tareekhur-Rusul Wal - Mohammad bin JareerMuluk Tabari 11. Muroojuz-Zahab - Ali Bin Al-HasanAl-Masudi 12 Isbatul Wasiya " " " 13. Shuzratuz-Zahab - Ibnul-Emad 14. Tareekh Sheri Le-Sadrel Islam - Abdul Maseeh Antaki Bey 15. Al-Fitnatul Kubra,Vol.II - Dr. Taha Husain 16. Al-Ghadeer - Polas Salama 17. The Spirit of Islam - Syed Ameer Ali 18. Shi'ite Religion - Dwight M. Donaldson
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"Wisdom is the lost property of the Believer, let him claim it wherever he finds it" Imam Ali (as)